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Sacred Rituals at a Chepni Village in Western Anatolia

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Sacred Rituals at a Chepni Village in Western Anatolia Humanities and Social Sciences Letters 2015 Vol. 3, No. 2, 72-86. ISSN(e): 2312-4318 ISSN(p): 2312-5659 DOI: 10.18488/journal.73/2015.3.2/73.2.72.86 © 2015 Conscientia Beam. All Rights Reserved. SACRED RITUALS AT A CHEPNI VILLAGE IN WESTERN ANATOLIA Sinan Çaya1 1Marmara University, Turkey ABSTRACT This article basically contains some information translated from a (Turkish-originated) French scholar’s ethnographic work. It is about the descendants of previously-nomadic Turkoman tribe of Chepnis, in Western Anatolia. Those people preserved most of their authentic social structure even after becoming sedentary. Their social dynamic impetus itself drives its force from the venerated Anatolian version of Shiism. Since the vast majority of Anatolian soil belongs to the Sunnite interpretation of Islamic tradition; Chepnis and similar closed communities had a hard time throughout the Ottoman history. Keywords: Chepni, Turkoman, Qizilbash, Shiite, Belief, Creed, Nomad. Received: 27 May 2014/ Revised: 11 April 2015/ Accepted: 16 April 2015/ Published: 20 April 2015 Contribution/ Originality This study is one of very few studies which investigate the Qizilbash communities of Anatolia in contemporary times. Such scientific works are indeed not many in number even in Turkish, the language of the mentioned people. It is a fact that the Sunnite majority despised those people or at best ignored their spiritual aspects. No doubt this negative general attitude have dissuaded a tendency to investigate the communities, on the part of social scholars themselves. Word of mouth was widespread ― (usually in a discrediting manner, too― but one can not claim that stuff which had been printed on sheer paper amounts to substantial volumes. The work may be considered a review article based on the book in French: GOKALP (1980). Têtes rouges et bouches noires, une confrérie tribale de l‟ouest Anatolien, Société d‟Ethnographie, Paris. A number of auxiliary sources are also employed. 72 © 2015 Conscientia Beam. All Rights Reserved. Humanities and Social Sciences Letters, 2015, 3(2): 72-86 1. INTRODUCTION Man‟s horror-filled look and intolerance at all those other men who are different in thinking, feeling, or believing; have constituted an enormous conflict throughout the history. In this context; stereotypes, exaggerated attributions have grown to the detriment of the differently- perceived ones. Today, the educated brain; with the consciousness of the relativity in creed and culture; can turn a much more mild and understanding glance at those who are not merely like himself, in some respects. The valid system of psychological and ethical values at a certain society may display differences from one place to another. For instance, in some Eskimo groups a killer is not penalized but, on the contrary, preserves his place in the clan. In some Indian tribes; a mother adopts the killer of his son instead of desiring vengeance. Many actions condemned today were in acceptance in antique times (Morali-Daninos, 1956). As a matter of fact; through practice; acquired cultural conditioning imparts pleasant or unpleasant meanings onto sensorial data. For example, for some Asiatic vegetarians, the European- carnivorous is emitting an unbearable stench of carrion (Morali-Daninos, 1956). I vividly remember that in my Lycée-One class; our literature teacher, famous poet Behçet Kemal Çağlar narrated a Russian short story, probably from Dostoevsky: Two lost hunters end up in a hospitable tribe. They get amazed at the polite offers they receive. The men even rival with one another in offering their wives! Then; one of the hunters, who does not know the language of the tribe, indulges in seeking drinking-water for himself. He finally finds some in a forlorn corner and drinks it openly. Then hell breaks out! “How come you dare drink water!” The two hunters escape with difficulty from the wild crowd. Behçet Kemal ended the narration with the sentence: “So, in that particular society, drinking water was one of the secret needs”. This relativity may be easily extrapolated onto different attitudes of different sects. Conflict or discrepancy among sects of one religion does not pertain to Islam alone, either. As a protagonist in a historical novel of Kongar (1990) “in each religion; the animosity, grudge and hatred among given sects can be deeper than that felt against another entire religion; as explicitly revealed by Byzantium Duka Notaras‟ historical saying „I would see a Turkish turban in Constantinople rather than a cardinal‟s conical hat‟ “. One interesting aspect of the issue is that; most of the time, it is sheer other-than-religion- related grounds, which is in reality present beneath such disagreements or discords. This idea is also pronounced in Kongar (1990) by one of his characters: “In actuality; many of the wars waged in the name of religion are mere murders for the sake of personal potency and money-greed; the best representation of which can be seen in the crusades”. In an article by Bacque-Grammont and Jean-Louis (1978) the Ottoman-Uzbek relations are evaluated from this perspective: 73 © 2015 Conscientia Beam. All Rights Reserved. Humanities and Social Sciences Letters, 2015, 3(2): 72-86 Letters between the Sultan and the Khan were bursting with an anti-Qizilbash solidarity and unity; but in reality; the relations were reined with a strong anxiety of caution. The clamping of the shah‟s land by those two [Sunnite] powers could never be synchronized. Yes, communication difficulties and distances between Istanbul and Bukhara were substantial; but still, a joint military operation could have been possible. Another significant observation is the following: Uzbeks; who were used to carry out annual raids or even attacks of wider scope into the Safavid-Khorasan territory; were always strangely shy to go on with those activities in large scale, just when the Ottomans were realizing their own campaigns against the Shah. If the clamp had come into being, leading to the sharing of the Safafid land; in that case; the two Sunni states would have become neighbors. The Sultan would have leaned against a bubbling, anxiety-causing master of fight in large landscape, in the eastern boundaries. Now; the Ottoman army, invincible in regular battling, would have hesitated on such a land and with such warfare techniques, cumbered by its own great numbers and heavy armament. On the other hand; a complete Ottoman victory in Persia would have furnished a more terrifying adjoining state than that of the Shah, for the Uzbeks. Moreover; this would have been a state, who, along with the new eastern gains, had grown even richer and more militarily-mighty. In that case; Uzbeks, who had long been the representatives of Sunnite faith in the region; would have been downgraded to the satellite role nearby that big power, in a manner very similar to the Crimean Tartars. So; things are not limited to pure religious, sectarian issues. (Different topic led us into other sub-topics). The wise inference to make for us would be what? Religions, sects, denominations, orders are diverse. Cultures are manifold. Would it be rational to isolate oneself from all creeds and cultures? Never ever! The individual will occupy his own place amid the multicolored marbling. Man is a social being. It was said that he who is unbiased shall also find himself disposed of (Bîtaraf olan bertaraf olur). One should feel attached to a side or to a cause, with ties of affiliation. One will have a religion and a sect, to begin with. As a late president of Turkey, Cemal Gürsel, truly expressed it ―he wasn‟t an elected president but he was a by-product of a military coup― a nation without a religion is not much different than a herd of animals (Stewart, 1966). Moreover, an individual will internalize a certain culture to which he will think he is attached to. The following case-history is illuminating: In my senior undergraduate class, a group of students managed to arrange the training of the folklore club chorus by Ruhi Su, in person. On Saturdays we were practicing under the famous man‟s instructions in the Red Saloon of 74 © 2015 Conscientia Beam. All Rights Reserved. Humanities and Social Sciences Letters, 2015, 3(2): 72-86 Bosphorus University. On one occasion, Ruhi Su included a Zeybek ballad into the repertory. (Ah, bir ataş ver cigaramı yakayım: o, give me a fire and let me lit my cigarette).However; he made two corrections in pronunciation, adapting the peasant sayings into the urban ways: Ateş instead of ataş and sigara instead of cigara. “Let it be different to sing that song at Bosphorus University” he explained. A chorus member, a fanatical leftist civil engineering junior, insisted on the authentic words. He dared to argue with the great man, who, preserving his patient smile, stood his way equally firmly: “Com‟on, let us recite the ballad within the framework of our own culture. Why did we get all that education, then?” One should belong somewhere and simultaneously one should not have the illusion that his way comprises or should comprise all other peoples. Other value judgments which we cannot possibly change are out there in existence, as a social reality; and the best attitude regarding their acknowledgement, is mutual respect for such values. As the Muslim scholar Al-Biruni (973-1048) says; people nourish miscellaneous creeds and thoughts and civilization arises from among those various mixtures (Turhal, 1989). 2. SELECTED GENERAL KNOWLEDGE FROM THE MAIN SOURCE, ALTAN GOKAP’S WORK Here in question is a special religious conviction and related practices; which; even though in possession of roots descending all the way to Safavid Persian Shiite tradition; is essentially a rebuilding based on the Anatolian populations and the special circumstances of the Ottoman history.
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